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Life of Parumala Thirumeni – St. Geevargese Mar Gregorios
In the name of God the Father, Jesus Christ His Son and the Holy Spirit, One True God. Amen.
Dear brothers and sisters in Christ Jesus
The Indian Orthodox Church commemorates the life and death of one of her beloved member of the Church – Late Lamented His Grace Geevargese Mar Gregorios, also lovingly known as Parumala Thirumeni. He is a beloved saint of both the factions of the Orthodox Church in India. He is first declared saint of the Indian Orthodox Church. He is a patron saint of many churches of the Indian Orthodox Church and he is a revered saint for not only the members of the Church but also for the the people of different faith backgrounds in and round Parumala. Let us learn and come to know more about this beloved son of the Church.
Our beloved Parumala Thirumeni from child hood days led a very pious and simple life. Dedication and sacrifice were the key words of his life. His busy schedules never deterred him from hearing the grievances of the common man and was always in the forefront extending necessary help to them. Thirumeni’s life was one of righteousness and holiness. Many in his generation can testify their personal experience in being blessed with divine grace revived by them through this Holy father. Mor Gregorios was an able bishop who ministered to the spiritual and temporal needs of his flock. Through his prayers many were cured from mental illness and evil spirit and many received peace and spiritual prosperity. This blog is an attempt to know and learn from his life to live a life dedicated to our Master and Lord Jesus Christ.
Early Life
It was on June 15, 1848 that Kochu Ipeora (Baptismal name – Geevarghese) was born in Pallathetta family in the Chathuruthy house at Mulanthuruthy (near Cochin), Kerala. His parents were Kochu Mathai and Mariam who had three sons and two daughters. Geevarghese had two brothers and two sisters; Kurian, Eli, Mariam and Varkey. Geevarghese was the youngest. Geevarghese’s mother died when he was a small boy and since then he was under the loving care of his elder sister Mariam.
From childhood days he followed a very disciplined life which was enriched by prayer and fasting. Mor Gregorios had a thorough knowledge in Theology and Syriac, which he learned from his teachers, Pallithatta Fr. Geevarghese Malpan (uncle), Konatt Malpan of Pambakkuda and Yuyakim Mor Kurillos Bava the Patriarchal delegate. His Grace was a man of prayer and made it clear to the world that Prayer and devotion is mightier than any worldly possession. The Holy Father’s short life was remarkable in many respects. A deacon at the age of 10, a priest at the age of 18, a bishop at the young age of 28 (the reason for calling him ‘Kochu Thirumeni’); he passed away on November 2nd 1902, after a saintly life of prayer to become the brightest jewel in the Indian Orthodox Church.
At a very young age Geevarghese had shown interest in spiritual matters. His devotion, humility and above all, his ability to sing the traditional Syriac hymns beautifully and perfectly, came to the notice of his uncle Malpan Geevarghese. The uncle wanted his nephew to be raised to priesthood and the family members who knew Geevarghese’s character too agreed to the Malpan’s request.
In 1857, on the Feast of the Cross (September 14, 1857), the Malankara Metropolitan Mathews Athanasius ordained the 9 year old Geevarghese, a quroyo (sub-deacon), at St. George Jacobite Syrian Cathedral, Karingachira.
Life as a Priest and Metropolitan (Bishop)
At the age of 18, he was ordained Shamshono by His Grace Yuyakim Mor Kurillos, the then Patriarchal delegate of the Holy See of Antioch. Soon after Geevarghese was ordained Kassisso and later as Cor-episcopa, again at the blessed hands of His Grace Yuyakim Mor Kurillos Bava. Later he settled at the Vettikkal Dayro near Mulunthuruthy where he led a strict monastic life. In 1872 he was ordained Ramban (Monk-Priest) by Pulikottil Mor Dionysius.
(Source:- ‘Yakoobyan’ Special issue, Oct 2001)
The protestant missionary activities, aided by the British Government, was at its heights in those days. The liberal stand taken by the protestants in matters of faith led to the crossing over of many of the Syrian Orthodox faithful to the new found churches. To bring an end to this extraordinary situation the faithful in Malankara came together under the chairmanship of Ramban Geevarghese in September 1872. But finding it difficult, they prayed for the help from the Patriarch of Antioch who was then residing in the monastery of Deir ez-Za`faran (Kurkumo Dayro) in Turkey.
Accordingly, His Holiness Ignatius Mor Peter III, the Patriarch of Antioch & all the East, arrived in Malankara in 1875. Ramban Geevarghese who was well versed in Syriac was appointed as the interpreter to the Patriarch. The Patriarch, impressed with the young Ramban chose him also as His Holiness’ private secretary. When the historic Mulunthuruthy Synod was convened in the month of June/July 1876, the assistance of Ramban Geevarghese was of much help to His Holiness. The Patriarch’s esteem of the Ramban grew so high that His Holiness decided to elevate him to the order of Metropolitan.
On 10th December 1876, the Patriarch of Antioch, His Holiness Ignatius Mor Peter III ordained the 28 year old Ramban Geevarghese as Metropolitan by name ‘GREGORIOS’ at the St. Thomas Church in North Paravur. At this point his official name became Geevarghese Mar Gregorios.
When in Malankara, H.H. the Patriarch had consecrated six Metropolitans of which Mor Gregorios was the youngest and was only 28 and hence he came to be known by the endearing name Kochu Thirumeni. The ancestral house where Mor Gregorios was born and brought up was known by name ‘CHATHURUTHY’ and for that reason he is also often referred to as Chathuruthy Thirumeni.
Mar Gregorios took charge of the Niranam Diocese and started staying at Parumala. There at Parumala, a small building was erected by the Malankara Metropolitan Pulikkottil Joseph Mar Dionysius. This building was known as ‘Azhippura’. Mar Gregorios lived there along with few other deacons who came for priestly training. They worshipped in a thatched chapel during that time. Mar Gregorios engaged in a threefold activity of tireless service for the church: Diocesan administration, Ministerial formation of deacons, and Missionary witness of the church through inner spiritual and theological consolidation, along with evangelical reaching out.
In his bishopric His Grace Gregorios established various churches and was the motivator to establish schools in different parts of Malankara. In the late 1890s, many educational institutions were started by the Malankara Church under the initiative and guidance of him and His Grace Joseph Mar Dionysius. Examples of these include St. Thomas School at Mulanthuruthy, St. Ignatius School at Kunnamkulam, and the Syrian English School (now known as MGM High School) at Thiruvalla.
His Grace was very keen in maintaining relationship with all section of people, irrespective of caste or community. He always showed love and cared for the poor and suffering. He was very particular for the truthfulness and helping the poor. His Grace took special interest in preaching the Holy Gospel of Our Lord among the backward communities and many were accepted into our fold. He also worked hard to uplift this marginalized people.
Following the death of his fellow metropolitans (bishops), the administration of Thumpamon and Kollam dioceses also passed to him. In 1887 the first block of the Parumala Seminary was consecrated.
By 1895, His Grace Gregorios had made Parumala his main spiritual center. The church that he founded there in that year was consecrated in the names of St. Peter and St. Paul. He would wake at 4 am to pray the Shehimo prayers and he fasted on Wednesday and Fridays, as well as during Lenten period.
His Grace’s long standing desire to visit the Holy Land was fulfilled in 1895. During his pilgrimage, he stayed at the “Sehion Malika” (Monastery of St. Mark) which was the diocesan headquarters of the Syrian Orthodox Metropolitan. He visited almost all the important places of Christendom and led the Passion Week services at Syrian Orthodox Church in the Holy City with accompanied members His Grace Geevarghese Mar Dionysius of Vattasseril, His Grace Koorilos Mar Paulose Kochuparambil and His Grace Sleeba Mar Osthathios led as guide. On his return, he collected a certain amount from all the Parishes in Malankara and sent a Silver Cross as offering to the Holy church in Jerusalem.
During his time on earth as a Bishop, His Grace was involved in elevating Fr. Alvarez to the position of Ramban (Monk) and further consecrated as Metropolitan Alvarez Mor Julius in July 1989. Metropolitan Alvarez Mor Julius was given the charge of Mangalore and Bombay dioceses and many Roman Catholics from different parts of India and Sri Lanka joined the Indian Orthodox Church under the leadership of H. G. Alvarez Mor Julius.
It was also under advice from His Grace Gregorios and His Grace Alvarez Mor Julius that a French priest of the Roman Catholic Church, Rev. Rene Vilatte was ordained as Ramban on 26th May 1892 and later as Metropolitan by name ‘Thimotheos’ on 29th May 1892.
After his return from Jerusalem, His Grace Gregorios wished to spend rest of his life in prayer and meditation. The pilgrimage to the Holy Land had made him more devotional. Except in urgency he avoided interfering in the administrative matters of the dioceses. However the circumstances did not allowed him to remain subdued for long. The Malankara Metropolitan Mor Dionysius always wanted our Kochu Thirumeni by his side. Many problems which Valiya Thirumeni found it difficult to overcome was easily solved by His Grace Gregorios Thirumeni. Thirumeni also had greater acceptance among all sections of people. In later years we see the emergence of a visionary who works more among the downtrodden and underprivileged. Thirumeni started more churches for the Christian converts and also initiated many English schools.
Heavenly Abode
(during the Funeral rites, Thirumeni wearing all the vestments…)
Parumala Kochu Thirumeni had to suffer much of a lingering disease of piles as he approached the last days of his life. About 3 months before his heavenly abode, Thirumeni’s illness become very serious. It was then one of his most trusted disciples Fr. Kochu Koshy visited the Seminary. On the request of Thirumeni, Fr. Kochu Koshy stayed back and nursed His Grace with utmost care. After a few days Vattasseril Geevarghese Malpan also reached there to nurse him. Though some Ayurvedic treatments were done, his health didn’t improved. Thirumeni since then was predicting his death, that would happen within a few months. As soon as the news spread, faithful from north to south were visiting him. Even in his bed, Thirumeni enquired about the welfare of each and every visitor and was very particular in serving them. The faithful living nearby, out of their deep affection and respect for this Holy father, contributed enough rice and other items required for supplying daily bread to the people visiting Kochu Thirumeni. This continued for more than a month till his last.
Kochu Thirumeni’s body was becoming weaker and weaker, and around five days before his death, he called one of his chief disciples, Vattasseril Geevarghese Malpan by the bed side and entrusted him with the keys and other documents. His Grace then told his esteemed colleagues that he will leave this world within a few days. Then for a couple of days he lay speechless. On the third day towards midnight he asked those standing nearby “What is the date today?”. “Eighteenth” (as per Malayalam month) they said.
“My Lord I must endure this pain for two more days”, sighed His Grace. Holy Father actually knew even the date of his death. Two days after, on Sunday the 20th (2nd November), “Kantheela” (Syriac word for the Holy Sacrament of the sick) was celebrated for Thirumeni. At around midnight the same day, Thirumeni in a feeble voice said “Ente Karthave” (My Lord !!!). Punnoose Ramban and other priests standing nearby, had the Prayers then and suddenly the Great Saint of the Church left this world submitting his soul to his Heavenly Father. Eye witnesses testify that they saw a bright light as he lay breathing his last.
Last Rites
News of his death spread like wild fire and faithful from different parts of the Church streamed into Parumala to see for the last time their beloved shepherd and to pay their last respects. His Grace’s body was kept in sitting position in a chair with the pastoral staff (Crosier) and Sleeba (Cross) in both hands, inside the church as per the rites of the Syriac Church.
First part of the funeral rites were conducted on Monday (November 3rd). On Tuesday morning, Metropolitan Mar Ivanios Paulose of Kandanad diocese together with around 200 Priests and deacons continued the Holy Prayers. Pulikottil Mor Dionysius Valiya Thirumeni came inside the church many times to see the body of his favorite fellow metropolitan, but he was in such a deep sorrow that he was not even able to stand there to have prayers and hence had to return to his room. Tears were flowing from his eyes. More than 7000 people assembled there to participate in the Prayers. By around 2 P.M. on November 4th, the services inside the church ended.
Then ‘Nagarikanikkal’ (traditional procession around the place) started, Thirumeni’s body was kept in a sitting position in the Chair, with the faithful carrying Silver crosses, Church flags etc..After that the people were allowed to kiss the hands of departed Thirumeni, which continued for more than three hours and finally the last rites started. The most emotional moment of the service was the farewell prayers. His Grace’s body was laid to rest in a specially erected tomb inside the ‘Madbho’ (Altar) of the seminary church. The place of his tomb was selected by Thirumeni himself a few days before his illness was known, in September. The faithful filled the tomb with frankincense as per the tradition of the Church. After the funeral, new cloths were offered to the poor & needy who were present there.
After the Holy Father’s heavenly abode, people used to pray for his intercession and his blessings are obtained by many as evidenced by the strong faith of the people in Mor Gregorios Thirumeni.
The words about the life of our beloved Thirumeni cannot be expressed within one blog. There are many instances in the life of our Thirumeni of blessed memory that needs to be said but I am leaving unsaid due to the length of this post. God willing, I will share few of such instances in the future. May the life of our Thirumeni be an example for us all and may his intercessions be a strength to us all, especially in current times where the whole world is suffering due to the Covid 19 pandemic.
Your brother in Christ Jesus
Jobin George
Remembering St. Thomas – Patron Saint of India
n the name of God the Father, Son Jesus Christ and the Holy Spirit, One True God. Amen
Dear brothers and sisters in Christ Jesus
All over the world, Christians commemorate the 3rd of July as the Feast of St. Thomas, the Apostle of Jesus Christ and Patron Saint of India, in memory of his relics being translated to Edessa. The Indian Orthodox Church celebrates his feast on two other days – 18th December (the day he was lanced) and 21st December (when he reposed in the Lord). The Apostle Thomas is best known by his title, “doubting Thomas”. However, if we look closer into his life, there is more to learn from his story than his first encounter with the resurrected Christ. As we bask in the glory of the Feast, let us try and learn some lessons from the life of the Apostle Thomas.
Who is Apostle Thomas?
The Apostle Thomas is one of the original twelve disciples of Jesus Christ. Much of what we know about Thomas is written in the Gospel of John. The name Thomas means a twin. In John’s writing, Thomas is also called Didymus, which is a Greek equivalent of his Hebrew name. Some Bible scholars suggest that Thomas is a brother of Matthew and James, the son of Alphaeus. Thomas is commonly known as “Doubting Thomas” because he doubted Jesus’ resurrection when first told of it (as related in the Gospel of John alone); later, he confessed his faith, “My Lord and my God,” on seeing Jesus’ crucifixion wounds.
According to traditional accounts of the Indian Orthodox Church, Apostle Thomas is believed to have traveled outside the Roman Empire to preach the Gospel and reached the shores of modern-day Kerala in A.D. 52. It is also believed that he has traveled to parts of northern India, China, Indonesia and Sri Lanka in his efforts to spread the Gospel. He was killed in India around A.D. 72.
When we think about St. Thomas, the word that comes to our mind is – doubtful, the doubtful Thomas. He was a man who doubted the resurrection. He was a person who did not believe in everything he was told, but he was a person who exercised the God given gift of intellect. Thomas is the icon of human intellect seeking its own answers. The intelligent part of us can only find rest when it finds truth. It is a wonderful human passion that drives and inspires us.
Despite the few references made about Apostle Thomas in the New Testament, we can learn some compelling lessons from the life of this disciple.
1. Being loyal in times of peril
When we look deeper into the character of Apostle Thomas, some of us may realize that he was one of the loyal disciples of Christ who was willing to die for Him. When we read the Gospel of John (Chapter 11), when Lazarus passed away, Jesus decides to go back to Judea, where He is already a wanted man and Jews were looking at ways to kill Him. When the disciples realize that Jesus would be killed, they try to deter him from His plans of going to Judea. But Jesus being determined to go to Lazarus and perform one of his greatest miracles says,
Lazarus is dead. And I am glad for your sakes that I was not there, that you may believe. Nevertheless let us go to him.”
St. John 11:14-15
In the following verse we see the courage of Thomas manifested.
Then Thomas, who is called the Twin, said to his fellow disciples, “Let us also go, that we may die with Him.”
Thomas, though knowing about the peril to the life of Jesus and a possible danger to those who followed Him, was willing to accompany Him. His mind was set to die with their Master once and for all.
When we look at the statement made by Thomas, we might think that this signals a lack of faith and understanding in the teachings of Jesus, it still shows his loyalty to Christ. He is more than willing to die for Jesus and this has also been a motivation to other disciples who heard him.
Thomas’ desire is that the other disciples also have the same frame of mind in following Jesus until the end by his statement, “Let US go.” In this statement we also see his reply to Jesus’ call and invitation of “Follow me”. Now, he is ready to act upon that invitation to the point of death. He is ready to die with Christ and this desire comes from his strong affection to his Master
As Christians, we need to make sure that we are also ready to die for Christ if the situation calls for it. Time will come when being a Christian would be difficult. In other parts of the world, Christians are already being killed because of their belief. When we decided to follow God, it means that we must also be ready to forsake everything, including our life.
2. An emotionally driven act should not define our lives
If we were to be just presented with this one statement of Apostle Thomas mentioned above, we would definitely think of him as “Thomas the valiant”. But as we come towards the end of the Gospel of John where Jesus after His resurrection makes His first appearance to the disciples, we find that he is missing from their midst. I presume that the Passion of His Master would have had a detrimental effect on his character. The unjust trial, flogging, humiliation and crucifixion of Jesus had taken a toll on his faith.
His faith was shaken to such an extent that he did not want to be in the company of his fellow disciples and wanted to keep to his own. We also see his disbelief when he refuses to believe the disciples who told him that they have seen the risen Lord.
We see that Thomas’ moment of bravery did not define him for who he was. Neither did the moment of doubt define him. For when the disciples were gathered together the next time, he was there with them, and when he saw Jesus with his own eyes and touched Him, he uttered the statement which has been defining the Christian faith for nearly two millinia.
“My God and my Lord!”
We all have our moments we are proud of and the other moments we wish we could just forget. Through Thomas we learn that being with Jesus brought out his best qualities and thus increasing his faith. Conversely, being away from Him seemed to trigger doubts in his mind.
3. Be willing to learn and to be taught
As Christians, it is imperative that we recognize the need to learn and to be taught by God. Most times, because of our pride, we think that we know enough and hence we cannot stand to learn anymore. But truth be said, as long as we live, there is no end to learning.
In my own life I have realized that the more I study and meditate upon the Word of God, the more I realize that I do not know much. I have come to realize that even though I might learn the Word of God my whole life, I will still find gems of life giving knowledge every time I open my mind to learn and be willing to be taught anew.
Apostle Thomas recognizes this need to learn further while Jesus was teaching His disciples about a place He is preparing for them. We read in John 14:1-4:
Let not your heart be troubled; you believe in God, believe also in Me. In My Father’s house are many mansions; if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again and receive you to Myself; that where I am, there you may be also. And where I go you know, and the way you know.”
In the following verse we see Thomas’ response:
Lord, we do not know where You are going, and how can we know the way?”
Christ’s responded,
I am the way, the truth, and the life. No one comes to the Father except through Me.”
Even though Christ was willing to clarify the doubts of His disciples, it is obvious that Thomas is missing the point that Jesus is making. This situation is a clear sign of ignorance, but Thomas nevertheless asks Jesus for clarification on His statement.
In our own life, there are many instances when we do not perceive the lessons imparted to us due to ignorance. But for us to learn, we must not be afraid to ask questions. Like Thomas, it is better to be ignorant for a few minutes and ask questions rather than not ask a question at all and be ignorant forever.
Another important requirement for learning is by getting rid of our pre-conceived bias, prejudice, notions and ideas. One of the main reasons why Thomas along with the other disciples did not understand the teachings of Jesus is because they had a pre-conceived notion that the Messiah will reign as a King during their lifetime. They expected that the Messiah will be a conquering King who would deliver the Jewish nation from the clutches of the Roman Empire and restore its glorious days.
Thus they did not understand why Christ was saying about Him going away to a far away place to prepare a place for them. The disciples expected to rule along with Jesus now and due to their pre-conceived notions, their ears were not willing to heed the message of Christ.
So, if you want to learn, be humble, don’t be afraid to admit you don’t know the answer, and finally, get rid of pre-conceived ideas and be open to new truths!
4. Believe and don’t doubt
Now we come to the part where Thomas was made popular. It was the time when he first saw the resurrected Christ. We know that he was not part of the group when Christ appeared to the disciples first, and we also know that Thomas was not willing to believe the account of the disciple who saw Jesus. He said to them,
Unless I see in His hands the print of the nails, and put my finger into the print of the nails, and put my hand into His side, I will not believe.”
John 20:25
Apostle Thomas was not a person who would just believe everything that someone might say to him. It would not be wrong to presume that due to Christ’s crucifixion, he was not willing to believe anyone just on the basis of their report unless he would experience the same. And hence he asks for proof about their report.
So we read in verses 26-28:
And after eight days His disciples were again inside, and Thomas with them. Jesus came, the doors being shut, and stood in the midst, and said, “Peace to you!” Then He said to Thomas, “Reach your finger here, and look at My hands; and reach your hand here, and put it into My side. Do not be unbelieving, but believing.”
And Thomas answered and said to Him, “My Lord and my God!”
We all know from the Gospel accounts that Thomas was with Jesus through His public ministry for 3 years and he heard and saw all the miracles that Jesus did, also the miracles of bringing the dead back to life. He would have also heard Jesus saying multiple times about His suffering and His resurrection. And based on this, he should have already proven to himself that Christ will not remain in the grave but rather be resurrected on the third day!
Thomas, instead of believing, he doubted his fellow disciple as well as the words of Christ. He got the proof that he needed and thus, he believed.
Nevertheless, Christ has this to say in verse 29:
“Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed.”
That’s what we call faith:
“Now faith is the substance of things hoped for, the evidence of things not seen”
Hebrews 11:1
Faith is the EVIDENCE – the proof – of things that are not seen. If Thomas could have been more faithful, he doesn’t need the proof of seeing Christ personally. By the mere report of the other disciples, he should have already believed!
Thankfully, Thomas eventually grew in faith. After witnessing the irrefutable proof of Christ’s resurrection and receiving the Holy Spirit on the Day of Pentecost, he became as courageous and zealous as the rest of the disciples. He became an instrumental leader in the church and has helped in spreading the Gospel.
As Christians today, it is true that to doubt is easier than to believe and have faith. However, as long as we stay close to God, remember His promises, and follow His will in our lives, there’s no reason for us to doubt.
The resurrection of Christ is the ultimate proof of what He says He is. He is truly the Son of the Living God and His sacrifice enabled us to receive the Holy Spirit and have the potential to be part of God’s future Kingdom.
5. Continue doing the work
After the death of Christ, it seems that all hope had been lost for many of the disciples. Many disciples who followed Jesus, after His death, went back to their old occupation and they stopped doing the work of God, for which they were called. But after the resurrection of Christ and confirmation, many of His followers had a renewed zeal and dedication to do God’s work. Among them is Thomas.
We read in the beginning of the Acts of the Apostles how all the disciples, after Christ’s Ascension, gathered together in prayer. And we know that during Pentecost, they received the Holy Spirit in the form of tongues of fire, Who enabled them to speak courageously about the Kingdom of God and the ability to speak in different languages.
Through prayer, Thomas along with his fellow disciples, prepared themselves to do the God’s work and with the Holy Spirit, they are ready to perform the commission Christ gave them. Thomas was enabled to such an extent that he was sent to India and China to preach the Word of God. He was one of the few Apostles who left the Roman Empire to fulfill the commission of Christ.
For us, Christians, we must not forget that the greatest work on the face of the planet is not our earthly jobs, but rather it is the preaching of the Gospel.
Like Christ, our daily spiritual bread should be doing the work of God. We must not let any day pass by without doing anything to preach the Gospel. It should be a top priority for us since by preaching the Gospel, we are also hastening the return of Christ.
Dear brothers and sisters in Christ, as we bask in the feast of an Apostle who had all the human weaknesses and doubts but was nevertheless strengthened to proclaim the Gospel to unknown lands, let us also believe in Jesus along with him and the hosts of saints who believed in the Lord before us. Let their prayers be a refuge and strong fortress for us.
Your brother in Christ Jesus
Jobin George
Reading the Icons – Icon of Pentecost
In the name of God the Father, Christ Jesus His Son and the Holy Spirit, One True God. Amen.
Dear brothers and sisters in Christ Jesus
The Church celebrates the Feast of Pentecost ten days after the celebration of the Feast of the Ascension of our Lord Jesus Christ and fifty days after the celebration of the Feast of the Resurrection of our Lord. Pentecost (in Greek, pentekoste) means the “fiftieth day”. In the Old Testament, this feast was celebrated in commemoration of the Law given by God to Moses on Mount Sinai. But in the New Testament, this joyous feast commemorates the descent of the Holy Spirit upon the Apostles, while they waited for the promised Helper in Jerusalem.
As with all the other icons of the Orthodox Church, the icon of Pentecost teaches theology and brings us into the reality of the event depicted. The Feast of Pentecost is also called the Descent of the Holy Spirit, as it is a depiction of of the event described in the Book of the Acts of the Apostles (Acts 2:1-4). The event is described as the Holy Spirit descending upon the Apostles, who were gathered in one accord, sounding as of a rushing mighty wind and appearing as a tongues of fire and settling upon the Apostles, enabling them to preach in different languages. However, the Feast is not only the commemoration of an historical event, but a celebration of a present reality: the presence of the Holy Spirit in the Church. Likewise, the Icon for Pentecost is much more than the depiction of a past event.
Descent of the Holy Spirit
The Icon can be broken down into three sections, At the top, we see a semi-circle (or a blue mandorla) with rays emanating outwards. This represents the Holy Spirit descending from heaven, with a single ray of light for each of those gathered shines down upon them to illumine them. Sometimes, the “tongues of fire” described in the account in Acts are shown at the tips of the rays, ready to descend upon the Apostles. Other times, the tongues of fire are shown already within the halos of each of the seated Apostles. Some icons of Pentecost show a dove, either within the mandorla at the top of the icon, or even descending upon those gathered in the upper chamber.
Given the appearance of the Holy Spirit in the form of a dove during the Baptism of Christ, it is understandable that this physical image of the Spirit is used in some icons of the Pentecost. However, as the Holy Spirit appeared as tongues of fire during Pentecost, it is inappropriate to depict the Holy Spirit as a dove at Pentecost, or indeed in any icon except those for the icon of Theophany.
The circle can also be understood to represent the one divine Essence of the Holy Spirit and the rays extending outward as the uncreated energies filling the universe. These rays symbolize that there are a diversity of gifts given by the one Spirit of God. In the same way, even though we all are baptised in the one Holy Spirit, we all are given different gifts and none of us are meant to copy anyone else. It is in the Church we see diversity in its most beautiful harmony.
Harmony among the seated Apostles
In the middle of the icon we see the twelve figures seated in a half circle in perfect harmony. This reflects the historic day of Pentecost, where “they were all in one accord in one place” (Acts 2:1).
The twelve seated figures are the 12 Apostles seated in the Upper Room, experiencing the descent of the Holy Spirit represented by the nimbus above. Those holding books instead of scrolls are gospel or epistle writers. But even this should strike the viewer as a bit odd: several of the Apostles present on the icon were not actually in the room. At the top of the ring, facing each other, are Peter and Paul. Paul at this time was still a Pharisee, and persecuting the early Christians. Yet because Paul was so important to the early spread of the faith, being a prolific preacher, church planter, and writer, and is ranked alongside Peter, we see Paul placed alongside Peter, while Matthias, who was elected by the other Apostles to replace Judas, is absent. Further, Luke certainly was not there either, yet he too is present among the twelve figures, again emphasizing the eternity of Pentecost.
The position of the figures represents harmony in which no apostle is better than the other. The inverse perspective prevents the apostles who are near the back of the semicircle from being painted as smaller, which would happen in the rendering of most normal paintings. In actuality, they are depicted slightly larger, particularly Peter and Paul as the chief apostles. But even then, they are among equals.
There is also no discord or chaos, which contrasts with some of the Western paintings of this event, which can be a bit dramatic. There is no sign of appearing drunk, which they were accused of that morning. Everything is sober and harmonious.
A Call to Deification
A striking aspect of the Pentecost Icon is the empty space at the centre, between the Apostles Peter and Paul. This central seat is a place of honour, the “Teacher’s Seat” around which the Apostles are gathered. Why is it empty? Because it is the seat Christ should be sitting in, Who has ascended physically into Heaven. Yet Jesus promised many times that though He would leave them physically, He would instead give to them the Holy Spirit as a comforter, advocate, and guide. This promise was first realized at Pentecost, and is still true today. Therefore, the Icon, which is also an Icon of the Church, shows the Apostles gathered in unity, sustained by the power of the Holy Spirit, surrounding Christ Who is invisibly present.
Some icons of Pentecost show Mary, the Mother of God seated in the centre, occupying the “Teacher’s Seat”. Surviving icons of this sort are usually western (the above comes from the border between Finland and Russia). Mary was present at Pentecost, though as already mentioned, the icon is not primarily a historical snapshot of the event. The Theotokos’ presence in the centre is not problematic though, as she is the ultimate exemplar of a Christian.
In most icons though, the Teacher’s seat is left vacant and this vacant space and the Twelve Apostles seated in a semi circle bears a close resemblance to Rublev’s Holy Trinity icon where the three angelic visitors sit in a half circle around the dinner table in perfect fellowship. This vacant space in the Icon seems to be calling to the beholder to take the seat among the Apostles and become a receiver of the Holy Spirit.
With Jesus Christ ascended into Heaven, the Holy Spirit acts within people, and through the Saints Christ is manifested in the world. Mary is therefore shown in the “teacher’s seat” as the best example we have, and the person on earth who most resembled Jesus Christ (both physically, as His mother, and spiritually as His disciple). Nevertheless, the “empty” seat is a more widespread and, I believe, more impressive image of both Pentecost and the Church. The Apostles are seated as equals, with no individual among them taking the central seat of authority. They don’t need to. Their unity as the Body of Christ is sustained through the real “Vicar of Christ”: the Holy Spirit.
A Waiting Cosmos
At the bottom of the Icon is another semi-circle, showing an old king against a dark background. He is often named as Cosmos and represents the world. He is clothed in a royal attire which tells us about the dignity God bestowed on the creation from the beginning. He is crowned as a symbol of earthly authority – i.e. he represents all the peoples of the world, rather than the whole of creation. He is depicted as seated “in darkness and the shadow of death” (Luke 1:79), and is aged to show the corruptibility and the fallen state of the world, and in isolation. Yet he also holds a blanket containing scrolls representing Apostolic teaching. Though in darkness, the descent of the Holy Spirit has not only reached the Apostles, but also all corners of the world into which the Apostles will preach the Gospel.
A 17th century description reads,
“The man sits in a dark place, since the whole world had formerly been without faith; he is bowed down with years, for he he was made old by the sin of Adam; his red garment signifies the devil’s blood sacrifices; the royal crown signifies sin, which ruled the world [as a tyrant]; the white cloth in his hands with the twelve scrolls means the twelve Apostles, who brought light to the whole world with their teaching.”
The evangelization of the nations will lead in time to redemption of the entirety of the cosmos. The Fall was a cosmic catastrophe. The natural environment suffer the consequences of Adam and Eve’s rebellion against their Creator. By the Incarnation, the Creator God entered into the cosmos acquiring materiality. By his dying on the Cross Christ engaged the realities of sin and death, and by his Resurrection Christ defeated sin and death opening the way for the restoration of all things (Acts 3:21). This is the basis for the Christian hope. St Paul writes:
For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; because the creation itself will be delivered from the bondage of corruption into the glorious liberty of the children of God.
Romans 8: 19-21
For we know that the whole creation groans and labors with birth pangs together until now. Not only that, but we also who have the first fruits of the Spirit, even we ourselves groan within ourselves, eagerly waiting for the adoption, the redemption of our body. For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? But if we hope for what we do not see, we eagerly wait for it with perseverance.
Romans 8:22-25
The theme that unites the Apostles and the ‘Cosmos’ is the theme of waiting. Both the redeemed and those in darkness are yearning for the redemption from death, sin and futility. Having heard the Good News, Christians have hope in the future resurrection, while those who have not yet heard the Good News of Christ are longing for something they know nothing of. This inchoate yearning becomes an eager hope through faith in Christ. It is for the Church to send out missionaries to proclaim the Good News into the spiritual darkness and confusion of our times.
Read from top to bottom, the Pentecost icon can be understood as Christ bestowing his Spirit on his Church. It also teaches us about the Church’s mission to the world. Returning to the middle it teaches us that our calling is eternal life in the Trinity and fellowship with one another.
Incarnation and Pentecost and the Trinity
In closing, Pentecost flows logically from the Incarnation. Both are necessary for our salvation. In the Incarnation the Son of God took from us human nature, and in Pentecost the Son of God gave to us his Spirit, the Third Person of the Trinity. Jesus Christ went away on Ascension Thursday in order to prepare the way for Pentecost Sunday. As Christians we become drinkers of the Spirit of God (John 4:10) and through faith in Christ we become part of the river of God.
The icon of Pentecost is ultimately about our life in Christ and about our being joined to the Trinity. Jesus prayed: “I in them, and You in Me; that they may be made perfect in one, and that the world may know that You have sent Me, and loved them as You have loved Me.” (John 17:23) Let us be inspired by the Pentecost icon to live a life of unity and harmony with one another and with the Trinity: Father, Son, and Holy Spirit.
Your brother in Christ Jesus
Jobin George
Reading Icons – Icon of the Ascension of Jesus Christ
In the name of God the Father, Christ Jesus His Son and the Holy Spirit, One True God. Amen.
Dear brothers and sisters in Christ Jesus
Forty days after we celebrate the Feast of the Resurrection of our Lord Jesus Christ, Christians all over the world commemorate another important feast – the Feast of Ascension of our Lord Jesus Christ. We commemorate this feast in remembrance of Christ ascending into heaven and being seated at the right hand of the Father. The icon for this feast shows the events as described in the Book of Acts of the Apostles, though as with all icons, there is more revealed that just a straight retelling of the story in pictures.
Based on the accounts written by St Luke in his Gospel (Luke 24:36-53) and the Book of Acts (Acts 1:1-12), the icon of the Ascension is correspondingly ancient. One of the earliest surviving images of the Ascension, a full-page illustration from the 6th century Rabbula Gospels, is remarkably similar to all subsequent icons, with precious few variations. Icons from St Catherine’s monastery in Sinai, for example, show little change between images of the Ascension made in the 6th century with those painted almost 600 years later. Regardless of age or location, the Icon of the Ascension seems to have been “canonized” early on in the Church’s history.
The image itself is characterized by colour: the robes of the Apostles, the Mother of God, the Angels, and Christ Himself surrounded by light; all this is suitable for the Feast itself, which is one of the Twelve Great Feasts and a joyous celebration.
Let us look at the Icon and learn from it as was taught in the earliest Church setup, before the Bible was readily available to everyone in the written format.
A casual glance at the icon shows Christ, with angels, being escorted back to His heavenly throne, His Mother Mary stands in the middle with the angels and the faithful disciples beside them looking up towards the ascending Jesus. It can also be understood that while the icon depicts the events described by Saint Luke, it is not meant to be a historical picture, but a representation of the Church.
The icon is designed in two parts, the top and the bottom, signifying the heaven and the earth respectively. The top is in order, but the bottom, except for the Theotokos, everyone else is in confusion. The figures are set against the hilly landscape of the Mount of Olives, scattered with olive trees.
The Ascent of Christ Promises a Return
In the account written by St. Luke, Jesus is described as merely “taken up” into the skies and disappearing from sight behind a cloud. Contrary to this statement, the icon of the event depicts Jesus in glory: surrounded by a mandorla (or circle) of light, flanked by angels and blessing with His right hand while on the left He is holding an open scroll and He is arrayed in brilliant golden robes. The icon shows Him as if seated on a throne. This imagery of Christ ascending to heaven has a striking similarity to His appearance at His Second Coming. The image of Christ in glory, seated upon a “rainbow”, comes directly from the Book of Revelation, which describes the Last Judgment and the Second Coming of Christ.
Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne. And He who sat there was like a jasper and a sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald.
Revelation 4:2-3
The reason Christ ascending into Heaven is depicted the same as Christ’s Second Coming is because of the words of the angels present at the Ascension:
Men of Galilee, why do you stand gazing up into heaven? This same Jesus, who was taken up from you into heaven, will so come in like manner as you saw Him go into heaven.”
Acts of the Apostles 1:11
Thus the Icon depicts the Ascension of Jesus and also tells about His Second Coming “in like manner”.
But when we look at the disciples below Christ, it seems that they have not yet understood these words.
Abandoning on earth the things of earth, leaving to the dust the things of ash, now, let us come to our senses and raise on high our eyes and minds. Mortals, let us make our sight together with our senses fly heaven’s gates. Let us imagine we are standing on the Mount of Olives and that we bend our gaze on the Redeemer, as he rides up on a cloud. For, from where the Lord has hastened back to heaven, there too the One who loves to give has distributed his gifts to his Apostles, cherishing them as a father and confirming them, guiding them as sons and saying to them, ‘I am not parting from you. I am with you, and there is no one against you.’
Finding Heavenly Peace amidst Earthly Confusion
Let us now look at the second part of the icon. When we look at the bottom part of the icon, we see the disciples below Christ looking upwards to heaven and their expressions are of utter confusion. But why is there a confusion amidst them?
When we read the account of St. Luke, we can understand that even after 40 days of being with the resurrected Christ and witnessing to His glorified physical presence, they still had doubts in their hearts on the resurrection of Christ. To clear their doubts, Jesus partook of their meal with them. We also find the disciples questioning on the restoration of the kingdom of Israel.
Then they gathered around him and asked him, “Lord, are you at this time going to restore the kingdom to Israel?”
Acts of the Apostles 1:6
It would seem that the disciples were still not able to understand the reason for Christ’s death and resurrection and they were slowly turning their thoughts back to the worldly kingdom of Israel rather than the heavenly kingdom. Their intentions of following Jesus to become political rulers was being revived in their hearts. Amidst this discussion, they see Christ ascending up into heaven.
The confusion and wonder that the Apostles felt while seeing Christ ascending into heaven is clearly visible in the icon through their facial expressions and their hands waving like the olive trees on the mount. The disciples also signify the Church, specifically the “faithful learning Christians” who are confused at their Teacher leaving them and await the descent of the Paraclete on Pentecost.
In the centre, midst of these confused disciples, stand two angels “in white apparel”. They are depicted as if exhorting the men to cease their gazing into heaven and return to Jerusalem to receive the promised gift of the Holy Spirit.
We also find the Mother of God, the Theotokos, Mary depicted between the angels with hands raised in prayer. She is depicted as not gazing into the heavens and searching for her ascended Son, but her gaze seems to be directed at us, the readers of the icon. Her gaze is full of peace and tranquillity. Mary, already overshadowed by the Holy Spirit since the conception of Christ, appears to understand the deep mysteries of her Son’s birth, life, death, resurrection and ascension and is already hoping on Christ’s return. This hope brings her the divine peace shared by Jesus Christ and the angels: they all have halos signifying the grace and glory of God, whereas the disordered Apostles do not.
The Theotokos also signify the Church, specifically “faithful, baptized and hoping Christians”, those who look forward to the second coming of Christ and look towards the completion of the commission that is given to us – to be His witnesses in the four corners of the world. She signifies those among us who hold on to the peace granted by the Holy Spirit in face of all the confusion and the doubts that the world throws at us. She signifies those who hope on the return of the Messiah when surrounded by trials, temptations, pain and death in this world and look forward for an eternal life in His presence.
An Icon of the Church before Pentecost
The icon of the Ascension has never been understood in Orthodoxy as an accurate, formal illustration of the text of Holy Scripture. It is quite ahistorical. The iconography of this Feast, apart from portraying the Theotokos at the center of the scene (despite her absence in the New Testament accounts), also portrays Paul the Apostle among the disciples, even though he did not yet believe in God at the time of the miraculous event.
This ahistoric depiction is not uncommon in holy icons: the icon of Pentecost also shows Paul, as it too is an icon of the Church. The differences and similarities between the two festal icons (the feasts only being separated by 10 days) are deliberate. Before the coming of the Holy Spirit the Church is put into a certain amount of confusion by the physical absence of Christ. At Pentecost – by the power of the Holy Spirit – the Church, again represented by the Apostles, is shown in order. And the Apostles get their halos.
The image of the Ascension is a symbol of the New Testament Apostolic Church founded by Christ and spread throughout the world through the preaching of the apostles and their successors. Therefore, such figures as Mary and Paul the Apostle are witnesses of this event and emphasize the meaning of the whole Christian Church.
This majestic icon expresses the sovereignty of God over the Church, who is its guide and power. However, the main sense of the icon is rendered through the great glory of the ascended God, which inspires all Orthodox Christian believers.
Your brother in Christ Jesus
Jobin George
